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MATT. xxviii. part of ver. 5. and 7.
Jerusalem 5 --who was crucified.
7 And go-and tell his disciples—he goeth before you into
MARK xvi. part of ver. 6.
MATT. xxviii. 8. MARK xvi. 8.
amazed : neither said they any thing to any man ; for
they were afraid "3. Mt.xxviii.8. and with great joy, they did run to tell his disciples.
MARK xvi. part of ver. 8. 8 And they went out quickly
John xx. 3.
Magdalene, hasten to the Sepulchre, which they inspect,
JOHN XX. 3-10.
13 Their emotion and agitation were so great, that they were
" I have preferred the decision of Townson and West, to that of Dr. Lardner and Mr. Cranfield, with respect to the insertion of Luke xxiv. 12. as parallel with this passage of St. John. West's arguments on this point induced both Pilkington and Doddridge to alter their harmonies according to his arrangement. There is reason to believe that the Evangelists have observed, in the events they severally record on the subject of the resurrection, an exact order of time. But this is an exception, if St. Luke and St. Jobp both describe the same going of St. Peter to the sepulcbre: for that in which St. Peter and St. John went together was before any report of the women concerning a vision of angels. When St. Peter went with St. John, it was in consequence of his interview with Mary Magdalene; it is expressly asserted that he descended into the sepulchre, and saw the linen clothes lie; he went at this time to be satisfied that the body was actually removed. In the visit mentioned by St. Luke, it appears that his object was to ascertain if he also could see the angels who had been visible to the women, mentioned Matt. xxviii. 8. The two visits of St. Peter are represented as proceeding from different motives, and the circumstances attending them are related as having taken place si separate parts of the tomb...See Townson, Cranfield, West, and their references.
John XX.4. So they ran both together : and the other disciple did Jerusalem.
outrun Peter, and came first to the sepulchre.
And he, stooping down, and looking in, saw the linen clothes lying ; yet went he not in.
Then cometh Simon Peter following him, and went into
And the napkin that was about his head, not lying with
Then went in also that other disciple which came first
16 The disciple whom Jesus loved came first to the sepulchre, and when he had stooped (standing on the fluor of the outer apartment, that he might look iuto the burying-place), saw the linen clothes lie ; yet went he not in. Put Peter went in, &c. &c. that is, from the floor he went down into the cave itself, where the rows of graves were, 1913, in which, however, the body of Jesus only had been deposited.
St. Peter entered and examined the tomb, St. John went in also; and he says of himself, “ And he saw and believed (a). What he saw was the same that St. Peter did: but what did he believe? An answer to this, I trust, we shall be able to collect from some circumstances in the history. When Peter went into the tomb he saw the linen clothes, kéljeva, lying at full length, as when the body was in them; and the napkin, évtet vlıypevov, folded up in wreathes in the form of a cap (b), as it had been when it was upon our Lord's head. The Apostle, bewpci, accu. rately viewed, with some degree of contemplation, the burial clothes lying thus in such remarkable order : and it is no wonder that be was astonished at this state of the tomb, which he could not account for; and though it might have seemed to him to border somewhat on the miraculous, yet it does not appear, from this part of the history, that he had any idea of the reality of our Lord's resurrection (c). The astonishment of Peter excited the attention of John, who then went down into the sepulchre, and on seeing that the body must have miraculously slipped out of its grave clothes, which lay in their right order, he saw and believed.
St. John's belief, then, of the resurrection arose from what he saw ; " He saw and believed: but, at the same time, be honestly and candidly acknowledges his “slowness of heart to believe the sure word of prophecy;" and seems in a manner to reprehend himself for grounding his belief merely on what he saw, when he should have founded it rather on the unerring prophecies of Scripture, which were written for his learning; but he adds, as an apparent apology, “ that they knew not the Scripture, that he must rise again from the dead." The interpretation contended for, seems to flow in a natural and easy manner from the context of the Evangelist, and shows the inutility of or before ETUSEVCEV in the Cambridge Ms. or ver
the Latin translation of which has no negative par. ticle (a). But however we must be allowed to assert, that neither a report nor insinuation of the resurrection was necessary to John's believing it: he might bave believed the resurrection, and did believe it, as the context of the Evangelist shows, without any prior report; and he io ferred it, as be reasonably might, from the state of the tomb, which afforded to an impartial and thoughtful mind, a very strong presumptive
Jobs xx. 9. For as yet they knew not the scripture, that he must Jerusalem.
rise again from the dead.
at the Sepulchre after their departure.
JOHN XX. part of ver. 11.
argument of the reality of that miracle. When St. John there-
If it be said, that when the women told the eleven of the
(a) John xx. 8. . (6) Luke xxiv. 12. (c) Lake xxiv. 26, 26.
16 Mary, says Lightfoot, stood at the sepulchre without ; that
of ver. 14. Johnxx. 11. And as she wept, she stooped down and looked into the Jerusalem.
17 As the Cherubim were represented bending over the ark, as
The soul of man is gifted with powers and properties which are distinct from the human body, and which it possesses in common with superior beings. I cannot believe, therefore, that idea to be irrational, which represents the manner of our present union with the invisible world by the following ingenious and curious image. Suppose a number of lighted lamps were placed in a room, one of which only was covered with an earthen vessel, the lamp so encumbered, as soon as the covering was either broken or removed, would find itself in the same state and condition with the other lamps. So it may be with the accountable spirit of man. The earthen vessel of the body may be broken by violence, or silently destroyed by sickness or age, but, as soon as the veil or the covering of the body be removed, the unfettered spirit finds itself the companion of kindred spirits, which, though now unseen, are continually surrounding it. The time is not far hence, when we shall know, even as we are known ; in the mean time, the very attempt to speculate upon these things, elovates and purifies the mind (a).
John xx. 12. head, and the other at the feet, where the body of Jesus Jerusalem,
She saith unto them, Because they have taken away my
Lord, and I know not where they have laid him.
her to inform the Disciples that he had risen.
MARK xvi. 9. JOHN XX. part of ver. 14. and ver. 15–17.
week, he appeared first to Mary Magdalene ', out of
(a) On the subject of angels, see Wheatley's Sermons, Hainmond on the Angelic Life, a very carious and valuable work, a sermon of Bishop Bull's, &c. &c.
18 As wonan brought death into the world, a woman was made the first witness of the resurrection of life. of the manner of Christ's existence aster he arose from the dead, we can form no possible, or adequate conception. The doctrine of the re. surrection of the same body was, and is, one of the most incomprehensible difliculties of Christianity; and our Lord therefore has condescended to teach it, not like the generalily of his other doctrines, by arguments and reasoning, but by repeated facts: and those of the most undeniable nature. And he taught it, lastly, by his appearing to his disciples after his resurrection.
Before that time our Lord had lived among his disciples as a man among his companions. He was in all points like uuto them, sin only excepted. After that event his body, though to appearance the sane as it had ever been, assumed various properties and powers which it bad not before possessed. We read, that when the disciples had assembled in a room, the doors of which were shut for fear of the Jews, Jesus suddenly stood in the midst. On the evening of the day of his resurrection, he joins himself to two of his disciples as they were going to Emmaus. He enters into conversation with them. He talks of the Scriptures and of himself, till their hearts burn within them. But their eyes were holden, and they did pot kvow bim. When they canje to their own home, he sat down with theni, and then it was, in breaking the bread, that he made bimself koown; but at the very instant, when they were filled with joy, he became ipvisible: he vanished out of their sight. Before his resurrection our Lord had conversed familiarly with his disciples : after that event he was seen only occasionally among them, in a more solemo and mysterious
His great object on these occasions secms to have been, to increase their laith, and to convince them that the same body they had beheld committed to the ground, was now raised to life again, in a glorified wurm. He proves to them that a duor, or a wall, or the sides of a grave, could not oppose bis progress. He passes through solid matter as through the yielding air, yet he had still a body which they could touch and